This timely work, which is published during (yet another) period of religious upheaval and widespread misunderstanding, addresses some of the factors that could lead to mutual awareness of a shared religious and ultimately spiritual source. Daniel Hummel, a professor of public administration at Bowie State University in Maryland, has rightly seen the need and provided the insights that could be of great use for an appraisal of Islam and a pertinently related Christianity. One thing is for sure, the author has his heart in the right place and one can only applaud.

The title of this book tells us that under consideration are the numerously similar teachings of Jesus and Muhammad. Quite naturally one would assume that of the essence would be the commonalities of the two men themselves. Both were extremely pious during their formative years. Their inspiration, their receiving, were logically from the same divine source but it should be mentioned that another factor, which was addressed by that divine source, was shared by all of the most prominent monotheist prophets. The four pillars of monotheism, Abraham, Moses, Jesus, and Muhammad, all shared a common concern and, of consequence, a common cause. They were appalled at the falling of their peoples into idolatry and heathen superstition by turning to an outer world and ignoring the kingdom within; for one does not speak to God, one listens. The fallen peoples no longer listened, which meant that they had lost faith – lost trust – in the Word within, in the whisper from the soul, in the still small voice, in the One Almighty God.

The repeated fall through generation after generation among the world’s peoples engendered God’s mission to send, at given historical intervals, a man of His choosing to rectify and bring salvation to an erring humanity. Unfortunately, there seems to be no real success as far as global peace is concerned but Daniel Hummel offers his own plea, which amounts to a consideration of the facts that have perhaps been overlooked or ignored. Put into common parlance one could ask, “Come now, are we really so different?” The answer is obvious because we are all, irrespective of faith, of a less than perfect genus and Daniel Hummel investigates and compares the pertinent parts of the Bible and the Qur’an to show where salvation from our present plight could possibly be found. Moreover, found together. To most minds it would seem a banality to mention that true Muslims have about as much in common with terrorists as true Christians have in common with the Crusades or the Inquisition, and much more. I feel that this is something that should be understood and felt.

At the beginning of Mr Hummel’s book we find a useful list of terminology and this reviewer was pleased to read “Mu’ahid, a peaceful non-Muslim. One who shows no aggression to Muslims or seeks to hinder the spread of Islam. It is forbidden in Islam to harm this person.” This is obviously a relief. I nevertheless beg forgiveness in advance because I am aware that to criticize is ill-advised among humans, but I miss in the list the word Islam (which translates from the Arabic as “submission”). Submission must surely be another, probably the most relevant, commonality shared by Jesus and Muhammad. Moreover, because as a Mu’ahid I am inviolate I may risk suggesting that if submission is the true way of following God’s will, then Jesus was a Muslim long before Muhammad appeared to carry on the work. Sorry, no offence meant to the followers of either religion!

What is possibly true is that more Muslims are aware of the contents of the Bible than Christians are aware of the contents of the Qur’an. This is where Mr Hummel plays a part in offering comparison and I am sure that he is aware of the task ahead. I have personally been present when one speaker maintained that our current crisis is all about a war between God and Allah. I attempted to remedy the error by speaking of a merely semantic difference, but with little real success. Shamelessly copied from the Internet, I offer the words meaning God in Aramaic, the language of Jesus. There are two words for God in Aramaic, El and alaha (Syriac) or Elahi (Biblical Aramaic). The word is almost identical to the Arabic “Allah.” The derivative possibilities are more than plausible to any linguist.

Appraisal and comparison is very well arranged in this book. The salient theological facts are addressed, chapter by chapter, and summarized in conclusion. The necessity for prayer, purifying the soul and fearing God, charity, integrity, repentance, belief and behaviors, and just about everything prerequisite for a serious seeker of spiritual truth is given space and review.

On page 176 we read that Muhammad was unlettered, therefore the Qur’an was received as a revelation and not conceived. Jesus, according to the little we know of His life, was also not a man of scholarship. In fact by the age of twelve he was already working as a carpenter with His father. His learning was probably restricted to His time in a temple questioning wise men of faith. Muhammad and Jesus were not ignorant of their theological antecedents, but we are faced with an obvious fact – greatly emphasized, perhaps inadvertently, by Mr Hummel in his book – that spiritual revelation, whether for a Muslim or a Christian is a thing of grace bestowed. When Jesus speaks of “…the peace that passeth all understanding” we become aware of a distinct lessening of the chatter and the clatter of intellectual endeavor from a rampant mind.

Although addressed seven times in this book, the matter of Jesus being the Son of God, or a prophet and no more, remains with us. I had hesitated to address the nagging, won’t-go-away big question. But in the last paragraph of the book Mr Hummel offers a plea for more debate between Christians and Muslims. Therefore, resting on my status as a Mu’ahid, I would offer an alternative take on the matter and even feel a slight hope that both Christians and Muslims will find common ground, which, like Mr Hummel, would also be my wish.

Thus! In my copy of the Qur’an each chapter is prefaced by In the name of Allah, the Compassionate, the Merciful, which is appropriate and shows profound reverence. The reverence shown is a reiterative theme throughout the Qur’an. It is made clear that the supremacy of God transcends all that we can comprehend. In fact, on page 214 we are instructed: In Islam, anything a man or woman does is by the love of God, including what most people take for granted, such as breathing. I agree. The Christian belief in a Holy Trinity would, at first hand, seem to contradict Qur’anic belief. Or vice versa. I would ask believers of both religions to aspire to a broader view. Since God is the supreme Creator we know that He sponsors all of Creation. My simple-minded (nay, desperate) plea would be to understand His sponsoring in a literary sense, and perhaps even see God as a father figure –the One who plants the seed, and the One who fertilizes it. It would also be a perfect analogy in praise of the Creator and Giver of Life when humans undertake what should be divine worship when they make children.

Inconclusive? I agree! However, like Mr Hummel I would like to see better understanding among Muslims and Christians. My weak proposal is all I can manage. On the other hand, Daniel Hummel has managed a great deal. This is a worthwhile book, perhaps even a vital book.

Thank you Daniel Hummel, may you be blessed for what you have achieved.

Jesus & Muhammad: Commonalities of Two Great Religions
by Daniel Hummel
Tughra Books
978-1597849258
pp. 228

Answer: The Qur’an outlines that “enjoining the good and forbidding the evil” is a distinctive characteristic of being the best community (Al Imran 3:110). The Qur’an addresses believers that they are a community brought forth for the good of all mankind. You are responsible for teaching human values to humanity. Actually, this feeling in you does not arise from your own will. God, may His glory be exalted, has opened your hearts to the rest of humanity, put you on the stage, and assigned you a role in the scene He set.

The Good and Evil

The good, or ma’ruf, is what the religion commands, what sound reason gladly accepts, what sound feelings approve of, and what the conscience opens its doors to and welcomes. Therefore, the syntactic priority given to “enjoining the good” bears significance. Accordingly, a believer must first of all speak of goodness, rather than referring to what is evil or ugly; he must give priority to what is good and beautiful. However, while doing this, it is necessary to consider both whom to address and the manner of address very well.
As for the evil, or munkar, it is what the religion forbids, what sound reason accepts as harmful, what sound feelings dislike, and what the conscience closes its doors to and rejects. As well as enjoining the good, by forbidding the evil believers must try to save others from being condemned to a mistake, swept away by some current, and from drowning in deep waters. They must dissuade oppressors from oppression by exposing its ugly face, transgressors from transgression by exposing its hideous face, and unbelievers from unbelief by exposing its horrible face. Naturally, this should not be accomplished merely through words but, first of all, through the language of their state and attitudes they should evoke disgust against evil, indecency and ugliness in the hearts of those they address and try to deter them from such errors and sins.

Immature minds

On the other hand, it is necessary to avoid giving an alluring account of what is sinful while trying to expose the ugly face of evil. Unintentionally, we might evoke an inclination toward and interest in the sinful in the minds of those we address. Bediüzzaman warns us in this regard by stating that a fanciful, elaborate account of something bad can cause immature minds to stray. Although the purpose is to present the ugliness of the sins to consciences, we can unintentionally cause those with weak willpower to feel tempted toward sins.

Nobody has the right to break others’ hopes

On the other hand, if you depict negative things and reflect evil and ugliness in a way that demoralizes people and breaks their spirit, you will similarly have acted contrary to the command of forbidding the evil.
For example, on the one hand, you might say in a sorrowful mood: “Humane tears have disappeared in our time. Such hardheartedness is unparalleled in history. The Islamic world is being incinerated. Its dignity, honor and pride is trampled underfoot. It has become an object of derision. However, believers are still not sorrowful in the face of such a bitter picture. They are so miserly, even with regards to sparing a few minutes and shedding a few tears.” On the other hand, you are concerned about whether you are making a mistake by voicing these ideas. This bears the risk of creating a gloomy atmosphere that will unintentionally break the spirits of those addressed.
As Bediüzzaman puts it, every word a person speaks must be true. But it is not right to express every truth at any time. Sometimes you voice a certain truth you believe. However, if those addressed lack the level of cognition and expansive heart required for bearing this truth, your words and statements might push them toward hopelessness and to form the wrong opinion that those good things can never happen again.
Words spoken without taking into consideration what those addressed will welcome or react against are likely to result in the opposite of what is intended. In summary, enjoining the good and forbidding the evil requires much caution. There should neither be exaggeration in depicting the wrong, nor miserliness in expressing the truth.

Speaking righteously

While trying to convey good and positive things, sometimes we might step out of the frame of enjoining the good. For example, we might exaggerate about the good works carried out. In fact, exaggeration is an implicit lie. It is not possible to serve faith even with an atom of a lie. In addition, exaggeration is an important reason for grace and abundance to cease.

Sometimes, while talking about good things, we assume a role in them as if we were their real source. Actually, 99.9% of the matter we talk about belongs to God Almighty. The share that belongs to human willpower is just one thousandth. We should acknowledge this much.

Do not tell others what you cannot make yourself accept!

For the sake of its significance, I would like to state an oft-repeated fact as the final point: If we wish our words to have a positive influence on those we address, we must personally live in accordance with our words. Some Islamic sources relate that God made the following address to Jesus: “O Jesus! You first give counsel to your own soul; after it has followed the counsel, then try to guide others to goodness, otherwise feel ashamed of Me.”[1] This teaches that it is disrespectful to God for a person to tell others what he has not been able to make his own soul accept. Given that God warns even such a blessed personage like the Messiah, whose personal example is ten times ahead of what he counsels, then it is understood how scrupulous other people must be about this issue.

[1] Ahmad ibn Hanbal, Az-Zuhd, 1/54; Abu Nuaym, Hilyat al-Awliya, 2/382.

After two decades of failures, scientists have finally cloned monkeys using somatic cell nuclear transfer (SCNT), the same method that was used for the first animal clone, Dolly the sheep, over 20 years ago. Long-tailed macaques Zhong Zhong and Hua Hua were born in early December at a laboratory in China. SCNT is a type of cloning that involves taking the nucleus from any cell in the adult animal to be cloned and injecting it into the cell of a fertilized egg, whose nucleus has been removed. Since Dolly, 23 other species have also been cloned using SCNT, including cows, horses, cats, and pigs.  However, transitioning from cloning sheep to cloning primates proved far more difficult than expected. Scientists removed the DNA-containing nucleus from monkey eggs and replaced it with DNA from the monkey fetus. The newly reconstituted eggs grew, divided, and finally differentiated into an early embryo, which was then placed into female monkeys to grow until birth. The whole process is extremely inefficient, as it took 127 eggs to get the two babies. While the researchers are optimistic that the ability to have genetically identical monkeys will allow unprecedented insights into human diseases, these experiments prompted concerns that the technical barrier of cloning primate species and humans is now broken.

An unexpected culprit behind climate change

Rysgaard S et al. High geothermal heat flux in close proximity to the Northeast Greenland Ice Stream. Scientific Reports, January 2018.

Greenland is a critical component of the global climate system. The ice sheet covering 80% of the island reflects so much of the sun’s energy back into space that it helps keep the Earth cooler. This is known as the “albedo effect.” But Greenland is particularly vulnerable to climate change, as Arctic air temperatures are currently rising at twice the average global rate. The Greenland ice sheet is up to three kilometers thick; if it melted, sea levels would rise by seven meters. The current rate of melting is adding about 1 millimeter a year to the average global sea level. A new study has revealed yet another force expediting the melting of glaciers. Researchers showed, for the first time, that the deep bottom water of the North-eastern Greenland fjords is being warmed up by heat gradually lost from the Earth’s interior. This heat loss triggers the sliding of glaciers from the ice sheet towards the sea. This source of heat, also called the geothermal heat flux, is found all over the planet and dates back to Earth’s formation. The warming and melting from below the ice sheets lubricates the interface between the ice and the ground, resulting in a much faster ice flow.  The findings from the latest study are expected to improve the models of ice sheet dynamics, allowing better predictions of the stability of the Greenland ice sheet, its melting, and the resulting global water rise.

The powerhouses of our cells run at a sizzling 50°C

Chrétien D. et al. Mitochondria are physiologically maintained at close to 50 °C. PLOS Biology, January 2018.

Our body temperature runs between 35 to 38 °C, at an average of 37.5 °C. The heat needed to maintain this temperature comes from tiny subcellular structures called mitochondria. A new study presents surprising evidence that mitochondria are optimized to run more than 10°C hotter than the body’s average temperature. There are tens or hundreds of mitochondria in each cell and their job is to combust nutrients, producing energy and heat at the last stage of food consumption. 40% of the energy released from mitochondria is captured in the form of a chemical compound, ATP, which is used to drive functions of the body such as heartbeats, brain activity, and muscle contractions; the remaining 60% is dissipated as heat. To analyze the internal dynamics of mitochondria, researchers grew human kidney cells and skin cells in tissue cultures at 38 °C, with heat-sensing fluorescent dyes inserted into the cells. When the mitochondria became active, the level of fluorescent signal was rapidly changed to indicate a rise of 10°C within the mitochondria. Scientists suggest that mitochondria seem to operate much like radiators in a poorly insulated room, running at a much higher temperature than their surroundings. They also showed that several human mitochondrial enzymes operate at an optimum temperature close to 50°C, supporting the scientist’s interpretation of the molecular thermometer data. Researchers now are very interested in answering whether there are correlated temperature fluctuations in health conditions that are caused by mitochondrial dysfunction, such as neurodegenerative diseases and aging.

Time passes, and while all things grow old and die away, the eternal messages brought by Jesus and Muhammad – peace be upon them – are still with us, and they continue to impact our lives. Lawrence Brazier reviews a book featuring these two giants of human history, Jesus and Muhammad: Commonalities of Two Great Religions. The title speaks of the author’s purpose, which is to bring forward what is more often than not veiled from our eyes: the fact that “both were extremely pious … their inspiration, their receiving, were logically from the same divine source … shared a common concern and, of consequence, a common cause.” The book, according to Brazier, also points to “where salvation from our present plight could possibly be found” by comparing the pertinent parts of the Bible and the Qur’an. Brazier contributes to the good intentions of the book by writing a very positive, constructive, and good-willed review.

Time comes and goes, fading colors and washing away prosperity. Just like seeds, Fethullah Gülen writes, humans also sprout and flourish, and eventually “bend to one side.” While this seems like destiny, for Gülen, the length of our lives and vitality is relatively dependent upon our inner dynamism. We may blame our disintegration on the weakness of centrifugal force, the lack of ideals, an inability to stay focused on the target, or the failure to maintain sincerity, Gülen says; but he also points to the fact that we will wither and decay regardless of the cause, if we “are not focused, serious, and hardworking wholeheartedly”; if we “do not or cannot pursue progress with ever-broadening considerations”; and most importantly if we “are not determined to sail toward new depths.” For Gülen, remaining fresh is possible when we are not defeated by our carnality and we can move with resolve, seeking “more of the joy of belief, the pleasure of divine knowledge, and the delight of setting their hearts on God.”

And time moves on, leaving behind great memories. In this issue, Nahida Esmail brings us a memoir of resolve. She climbed one of the world’s iconic summits, Mount Fuji, in Japan. In this short memoir, Esmail takes us with her on the climb and teaches us what she learned during this exceptional experience.

Societies and individuals are like seeds. This is especially true of individuals who represent certain systems, thoughts, and philosophies. They feel, reason, strive, and are filled with enthusiasm to exist. They are affluent in their prime, but fade and droop during their own fall. By using their own inner dynamism, some have a long life and some short, but all walk toward their inevitable end.

When the day comes and regression takes the place of prosperity, all vital activity stops. Colors fade like leaves struck by fall, emotions and enthusiasm subside, and the world moans with the melody of death. We often ascribe such a disintegration to the weakness of centrifugal force, and other times to the lack of ideals. Sometimes we blame it on an inability to stay focused on the target, and sometimes to the failure to maintain sincerity. The real cause may be one of these, maybe all of them, maybe even the will of the overwhelming Power of God which is free of all causes. Regardless of the cause, if a person is not focused, serious, and hardworking wholeheartedly; if they do not or cannot pursue progress with ever-broadening considerations; and more importantly if they are not determined to sail toward new depths, then they will wither, and even decay or decompose.

Indeed, one’s eyes must perpetually be on the summit and one’s wings must always be ready to soar higher. Goals must follow a trajectory as elevated as “the masters of determination”¹ if one is to reach higher peaks and maintain his or her elevation. Otherwise, stagnation and disintegration are inevitable.

“Has not the time yet come for those who believe that their hearts should soften with humility and submit in the face of God’s Remembrance and what has come down of the truth?” (57:16). The Qur’an calls humanity to a new resurrection, the framework of which is delineated in this verse. By complying with this call, the believer must have the fervor and excitement of always advancing. Thus, they will maintain their dynamism, constantly pursue new heights, and seek wholeness so that they can receive protection, and remain perpetually firm and fresh as long as they live.

The determination for revival in the face of the lethality of time never subsides in those who are forever fresh. And in whichever era such a person lives, they sense faith with the freshness of the day it was first revealed from the heavens. Their eyes are constantly on the watch, full of considerations of the consciousness of the Divine presence. They see no peak as the final destination. Moreover, even if one day they attain the dazzling transcendence before God and the angels, they are forever humble; their gaze is fixed beyond the horizon, their wings are taut, and they are resolved to fly higher. Thus, they present to the earth’s inhabitants the multifarious lessons of the celestial customs.

Those who are defeated by their nature and carnality grow old and wither, despite their extreme passion for a life of pleasure. In contrast, the people of willpower and resolve are able to remain robust and fresh for a lifetime and perform actions that would otherwise be considered as diverse manifestations of immortality. They read and construe things and events in the way in which God’s messengers saw and interpreted them. They ascend to higher altitudes, overcoming the world’s gravity and the friction. They walk toward God like their forerunners, unconditionally and without expectation. They always ask for more of the joy of belief, the pleasure of divine knowledge, and the delight of setting their hearts on God. Seeing and hearing of those reaching God encourages them even more, while witnessing those who have been left behind causes them to turn to God with even more devotion. They turn to Him in the face of those bereft of any feeling and excitement, those deaf to the principles of religion, as well as the hapless souls unable to read the laws of creation they encounter along the way. Their present day is gleaming, their lot luminous, and their end is always crystal clear.

It is inevitable that those who fail to see each day as a period of revival, who are unable to read and interpret creation beneath the magnifying glass of time, and who do not and cannot undertake a deep self-examination as if discovering a new world, will lose their vivacity and become stale. If they fail to explore every slice of time with ever-expanding considerations about the human, the universe and God, they will experience a stagnation of their love and zeal and a decline in their spiritual state. Even if such people see themselves as fresh and full of life, they are in fact confined in a vicious cycle of fatigue. Whether they realize it or not, they are face to face with the end, necessitated by the absence of determination within their hearts. What is more, they do not even realize that they have lost altitude, have begun their descent, and that—God forbid!—they will eventually fall flat on the ground.

Such a devastating situation is a possibility for societies, as much as it is for individuals. Indeed, like individuals, societies are born, develop, and mature; they sometimes give the impression as if they are going to last forever and become entities of distinction. If the vital dynamics cannot be maintained exactly as they were at the beginning and if these societies do not remain true to their essences while still pursuing renewal, everything can come crashing down. Nothing will remain of color, nor design; feeling and fervor will wane, autumn will begin to fall, and everything will crumble to pieces when hit by an unfavorable wind.

On the contrary, if such a society is aware of its standing, holds firm, preserves its connection with its own life-sustaining dynamics, is able to renew itself constantly, and repair its cracks before it is too late, then it can quell the seemingly inescapable disintegration and providentially extend its life, living perpetually with the joyousness of youth.

Faith bestows upon its followers an exceedingly fresh and exceptionally profound zest for life; their spirit and jubilation cannot easily be destroyed. For a believer, belief is a Divine source of strength, above and beyond all forces. Full submission to the Divine is the final stop of human transcendence, and God’s approval and good pleasure are the priceless bestowal of this inextinguishable exuberance and unfading liveliness. With God’s help and grace, believers may, with such endowments and supports, defeat autumn.

In the past, there have been exemplary times, where people were vigorous and joyful and always in pursuit of perfection. They were steadfast and did not fantasize to become other than who they are. They experienced constant revivals in their heart and spirit. With a new sensation each day, a new perception, a new discovery pertaining to the outer and inner worlds, they felt their faith once more, with all their heart and soul. With Divine assistance, they constructed their faith anew and struggled commensurate with their spiritual knowledge. They always remembered God with awe; deepened their knowledge of the laws of nature and commandments that came with revelation in their true meaning, substance, and essence, and always soared to new heights.

This is how they were – and how we could be. If our wakening is not predestined before the sound of the doomsday trumpet, then perhaps revival is possible for us, too.

Popcorn crowding all around,
Hot air blows them round and round,
Yellow corn kernels poppity pop,
One after another, when will they stop?
Whirling, swirling the popcorn pops,
In a bowl they quickly drop,
Fluffy popcorn, grab a bunch,
Light and tasty, eat them crunch.”
James Hörner

Popcorn is one of the most nutritious and economical foods available. You can see people enjoying huge buckets of popcorn at movie theaters, amusement parks, festivals, games… basically, anywhere associated with fun. How all this popcorn craziness started in the first place is uncertain and the exact birthplace of corn (Zea mays ssp. mays, maize) is not very clear either. According to Lance Gibson and Garren Benson of Iowa State University, Department of Agronomy archeological evidence shows corn has been in the Western Hemisphere for at least 80,000 years. Corn pollen samples were obtained from drill cores 200 feet below Mexico City. Radiocarbon dating revealed that the corncobs found in the bat caves in New Mexico were 5,600 years old [3].
Scholars agree that, thousands of years ago, maize was domesticated from a Mexican grass called teosinte (Zea mays spp. parviglumis). They know this mostly due to 1958 Nobel Prize winner George W. Beadle’s extensive genetic studies. It was not easy for him to convince others that teosinte, a wild grass with just a dozen dark kernels in a seed coat that was hard as a stone, was domesticated and turned into juicy and soft corn by early cultivators, who worked like agriculturalists and geneticists thousands of years ago [4]. Their extraordinary selective breeding effort, talent, and patience generated today’s corn, which has more than 500 different uses, including industrial ones [3].

Most of the world’s popcorn is grown in the United States’ corn belt of Iowa, Illinois, Indiana, Kansas, Kentucky, Michigan, Missouri, Nebraska, and Ohio. Each spring, farmers use a corn planter to place the seeds about 1½ inches deep and 6 inches apart in the soil. That’s nearly 28,000 seeds per acre [5].

According to DuPont Pioneer, a large U.S. producer of hybrid seeds for agriculture, maize is a warm-season crop, so germination and emergence are optimal when soil temperatures are approximately 85 to 90 degrees F; cool conditions during planting impose significant stress on corn emergence and seedling health. Elwynn Taylor and Roger Elmore, from the Department of Agronomy of Iowa State University, say that “Corn typically requires 90 to 120 Growing Degree Days (GDD) from planting to emergence.”

Anatomy and reproduction of corn

A typical corn plant is often 2.5 m (8 ft.) in height, though some natural strains can grow 12 m (40 ft.) high [6]. Corn produces individual male (tassel) and female (ear) flowering parts on the same plant, unlike all other major grain crops. The immature ear consists of a cob, eggs that develop into kernels after pollination, and silks. From each egg, a hair-like structure called a silk grows and eventually emerges from the tip of the husk, which is a group of leaves attached to the shank that encloses the entire ear [7]. Approximately 1,000 individual spikelets form on each tassel and each one holds two florets (small flowers making up a composite flower head) encased in two large glumes (husks of grain), and each floret has three anthers hanging from the tassel during pollination (pollen bearing parts) [8]. Each tassel contains from 2 to 25 million pollen grains, and pollen grains released from tassels can travel as far as 1⁄2 mile (800 m) in 2 minutes with only a 15 mph wind [7]. When pollen falls on the silk’s fine, sticky hairs, which serve to catch and anchor pollen grains, it hydrates and a pollen tube, including two male gametes (mature sexual reproductive cells) from a single pollen grain emerges and grows down to the egg, with a growth rate of some 0.5 cm/h. Male gametes fertilize two female gametes, the egg and central cells, resulting in the formation of the embryo and endosperm, together called a kernel. The average ear of corn has approximately 400 to 600 kernels. Approximately 83% of the mature kernel is endosperm composed of about 88% starch and 8% protein [9], and functions as a key carbon and nutrient source during germination and early seedling growth. Other than endosperm and embryo (germ), a corn kernel also includes pericarp (bran) and the tip. During the industrial processing of corn, the endosperm is separated from the other parts, and the germ and pericarp are generally used for oil extraction and animal feed, due to the high density of nutrients, particularly lipids, proteins, and fibers [10].

We’ve learned corn’s anatomy, but now the really important question: How does corn pop when it is exposed to heat? How does the yellow, hard kernel turn into a puffy, delicious, white, tender flake?

When the kernel is heated, the moisture inside it turns to steam, and because the pericarp is hard, pressure builds up within the kernel, so each kernel becomes like a pressure cooker. The starch in the endosperm becomes soft like gelatin and the moisture vaporizes until the pressure in the kernel reaches 135 pounds per square inch. The pressure increases until the pericarp breaks and the gelatinized starch granules puff out, thus the kernel turns inside out. Consequently, the starch or endosperm forms the white part of the popped kernel, while the pericarp is the darker, flaky bit at the center of the kernel [5].

Because corn is not only a staple crop but also important for many industrial uses, including biofuel or biodegradable plastic production, it is of great interest to scientists, mainly plant geneticists. Corn has a large genome of about 2.4 gigabases, with 10 chromosomes (n=10). The total genetic length of these chromosomes is roughly 1500cM (centimorgan, distance between chromosome positions). The complete genome sequence of Zea mays cv. B73 was published in 2009 by the Maize Genome Sequencing Project which was funded by the National Science Foundation [11]. This was very exciting for maize researchers and breeders. However, it has also reignited the debate over food safety and scientific responsibility. In the summer of 2012, large quantities of Monsanto’s genetically modified organism (GMO) sweet corn appeared on grocery store shelves and roadside produce stands. GMO sweet corn is genetically engineered to be herbicide resistant (Roundup Ready) and to produce its own insecticide (Bt Toxin). Furthermore, in 2013, Monsanto launched the first transgenic drought tolerance trait in a line of corn hybrids, called DroughtGard. The developers of GMO foods claim that they help combat the world’s malnutrition and starvation problems, whereas antiGMO groups battle against them, thinking they are dangerous, since their effects are not well studied. Many studies show genetically modified foods are safe for human consumption; however, it is broadly accepted that the long-term health effects are unknown. The Food and Drug Administration generally recognizes these foods as safe, and the World Health Organization has said no ill health effects have resulted on the international market [12].

Genetically modified or not, corn is the most-produced grain worldwide and provides about 21 percent of human nutrition across the globe. It is involved in just about every aspect of our lives [13], including our movie nights, holidays, or other fun social activities.

References

1. http://www.canteach.ca/elementary/songspoems94.html
2. http://www.popcorn.org/EncyclopediaPopcornica/WelcometoPopcornica/IndustryFacts/tabid/108/Default.aspx
3. http://agron-www.agron.iastate.edu/Courses/agron212/readings/corn_history.htm
4. http://www.nytimes.com/2010/05/25/science/25creature.html?_r=0
5. http://www.popcorn.org/ForTeachers/TeachingGuide/FromSeedtoSnack/tabid/87/Default.aspx
6. http://en.wikipedia.org/wiki/Maize
7. http://passel.unl.edu/pages/informationmodule.php?idinformationmodule=1075412493&topicorder=3&maxto=12&minto=1
8. http://www.agry.purdue.edu/ext/corn/news/timeless/Tassels.html
9. Glover DV, Mertz ET (1987) Corn. In RA Olson, KJ Frey, eds, Nutritional Quality of Cereal Grains: Genetic and Agronomic Improvement. American Society of Agronomy, Madison, WI, pp 183-336
10. Naves MMV, Castro MVL, Mendonca AL, Santos GG, Silva MS (2011) Corn germ with pericarp in relation to whole corn: nutrient contents, food and protein efficiency, and protein digestibility-corrected amino acid score. Ciênc. Tecnol. Aliment., Campinas, 31(1): 264-269

“…all cultures are partial and benefit from the insights of others [resulting in a genuine global universalism that] can be arrived at only by means of an uncoerced and equal intercultural [or inter-civilizational] dialogue.” Bhikkhu Parekh

Whatever is ill and unjust does not feign amid a world social construction. The awareness and moral action of youth are malleable forces within societies, and these form through educational processes. Dialogue can additionally enrich the character of youth, encouraging them to participate effectively within society to affect the moral nature of humanity. Such constructive effort teaches youth the importance of a deliberative approach to dialog, helping them learn better to manage conflicts and differences. Although the ability to control the inner self and moral makeup of individuals is impossible, constructing a social norm of moral ethos is not. Emile Durkheim has related that hegemony lays the foundation for social norms. His tenets reveal that ruling ideologies derive a majority social consensus that reflects the popular sentiments of society.

These sentiments, however good or bad, however ignorant or educated, are maintained within the parameters of whatever is popular belief. If individuals submit to a holistic approach that analyzes an entire system of beliefs rather than its single components, then a common ground for dialogue transpires.   A holistic understanding of good maintained by a recognizable constitution of global ethos can perfect a new hegemony. A formative education, inclusive of dialogue, can reduce stereotypes that prevent humanity from establishing commonalities among nations, cultures, or religions. This construct empowers individuals to rise above typical hegemonic devices and manufacture a transformative awareness toward global tolerance.

Knowledge, a culmination of educational processes, establishes the means to confront the significant and real issues of divisiveness while encouraging dialogue as a venue toward a more peaceful and safer world (Carroll 2007: ii). Within a renewed civil society, a “golden generation” of morally educated individuals, founded within a diverse and tolerant world, can affect the fundamental change needed to rejuvenate thinking and action. As we inhabit a world of shrinking space, a lesson in responsibility teaches us that respect for cultures and religions is imperative. Enlightening the ingrained mindset of adults is often difficult, as change does not come easily. Increasing the analytical skills and the thinking ability of youth enables a better examination of issues according to an inclusive and tolerant worldview. Education, in this capacity, embraces youth wherever the opportunity is available.

Social values and character building programs in schools in the U.S. and other nations are ineffective if they are not inclusive or diverse enough to reflect the global perspectives of diverse populations, religions, and cultures. Mediation processes, peace negotiations, and character programs alone are not enough. There must be a plan to expose youth to the foundations of various faiths and their cultural practices and origins. This kind of education has much social value since today’s diverse populations inhabit educational systems calling for a need for these skills. This educational practice does not mandate the teaching of religion, although culture and religion mesh, but it does suggest religious understanding. Being tolerant does not mean accepting what someone does or does not believe, as long as their beliefs do not affect any other individual. This type of tolerance perpetuates ignorance. Schools have a deeper responsibility toward teaching tolerance and dialogue to students, to move them toward a new era of relationships. Active learning works by asking questions and receiving answers, and this leads to progress. It is also a religious, political, and economic tool to be used in analytical discussions and real life applications. Gaining such knowledge and skills make education a creative and malleable force geared for ethical thinking.

A new history, written after 9/11, reveals that religion can create a socio-political statement, whether the message reflects minority malevolent intent or the misconstrued message of the majority. Tremendous efforts to seek truth, understanding, and awareness for greater dialogue among the religions of the world, especially between Christianity and Islam, have arisen because of this. Scholars work to obtain a global ethos that maintains a universal understanding of right and wrong, including a comprehensive agenda to direct humanitarian efforts toward common goals. David Smock, Vice President of the U.S. Institute of Peace and director of the Religion and Peacemaking Program, states his imperative for religious understanding and its political and diplomatic influence. He explains:

No major religion has been exempt from complicity in violent conflict. Yet we need to beware of an almost universal propensity to oversimplify the role that religion plays in international affairs. Religion is not usually the sole or even primary cause of conflict. With so much emphasis on religion as a source of conflict, the role of religion as a force in peacemaking is usually overlooked. Religious leaders and institutions can mediate in conflict situations, serve as communication links between opposing sides, and organize interfaith dialogue (Rumi Forum, 2009).
This type of informative academic material enriches the knowledge of civil society and can help people learn to distinguish what constitutes mainstream beliefs from extremists of varied religious backgrounds and faiths. Such was the misconception prior and just after 9/11.
The educational vision held by Fethullah Gülen takes an inclusive and holistic approach to interfaith understanding that enables youth to understand and engage with other cultures and faiths; such an approach benefits all of civil society. Jill Carroll quotes Mr. Gülen saying that his idea involves not only schools, but families, communities, and media. All major components of society must align the effort of educating youth in all beneficial knowledge. All social institutions must cultivate or “educate” people’s innate capacities for higher [human awareness]… (Carroll 2007:74).

Educating youth and adults to understand the value of interfaith dialogue and tolerance is one route to greater global coexistence.
This education also affects all levels and functions of civil society. It is a collective yet individualized method of gaining human connection. A new era of world vision encompasses a diverse global society, and therefore, the worldview must acknowledge that the world’s systems inevitably fail, and individuals must respond.

This initiative rests at the threshold of a world without racism, without subjugation, and without divisiveness. Power, religion, and modernity accomplish more through understanding. A great gift to this world would be a higher existence on earth. A diverse yet inclusive world grants temperance as a foundation for building a better tomorrow.

Social education is a fundamental means for reconstructing existing hegemonic social norms. It also incorporates interfaith dialogue as a fundamental part of the social foundation. No society reaches its fullest potential without education, and Jill Carrol explains that “[Fethullah] Gülen sees education as the means by which people become the true beings God created them to be; thus, to become educated in life’s most important task” (Carroll 2007: 72). From her book, A Dialogue of Civilizations: Gülen’s Islamic Ideals and Humanistic Discourse, she also quotes Mr. Gülen saying:

The main duty and purpose of human life is to seek understanding. The effort of doing so, known as education, is a perfecting process through which we earn, in the spiritual, intellectual, and physical dimensions of our beings, the rank appointed for us as the perfect pattern of creation… perfecting our thinking, perceptions, and belief (Carroll 2007: 72).

There is much power in this educational theory, enough to sustain a global vision and move humans toward greater understanding. It merges religious and cultural commonalities despite differences.

Educational processes that support dialogue transcend normative social, religious, and cultural understandings and allow spiritual awareness to influence outcomes. Theologian Hans Küng stated during the opening presentation at the Exhibit on the World’s Religions at Santa Clara University that
The world’s religions are very, very different and have very different bases. It would be illusionary to think that you can just unify the religions. But, I hope for peace among the religions, and that is a very realistic hope. … There will be no peace among the nations without peace among the religions. There will be no peace among the religions without dialogue among the religions (Küng 2005).

His hope, too, is for a real community of nations – and that begins with peaceful coexistence and tolerance among faiths. This message stresses the need for a greater understanding and compassion among religions and encouragement for the world to recognize the valuable role of dialogue in the social educational system. To become ideally human is to incorporate the use of all that is human and use it to perfect the self through education of mind and spirit, whereby the soul recognizes the capacity to determine right action.

This educational empowerment assists global social change and is the beginning of a promising initiative to educate responsible global citizens. No better investment or place to start exists than with the youth of this world. Progress begins with a valuable investment in the youth of the world in hopes that they in turn manifest a new attitude that embraces dialogue, the tenets of a global ethos, good citizenship, and the will to strive for righteousness on behalf of humankind.

Recognizing that the great religions of the world have spiritual messages and visions that affirm ethical traditions is to realize that from these divergent paths, voices, languages, cultures, and heritages, we can find moral commonalities. The confirmation of an impassioned love for life and the divineness of mysteries unite humankind within an elevated existence. The acknowledgement and agreement of the existence of something beyond man’s earthly comprehension is encompassing. We can hope that educational programs will provide knowledge of diverse beliefs, faiths, and spiritual traditions and will one day nurture mutual understanding, respect, and cooperation among people.

Bibliography

Carroll, Jill B. 2007.   A Dialogue of Civilizations: Gülen’s Islamic Ideals and Humanistic Discourse. Somerset, NJ: The Light Publishing Company.

Küng, Hans. 2005. “The World’s Religions: Common Ethical Values”, presented at the opening of The Exhibit on the World’s Religions at Santa Clara University accessed on 5/16/2009 from http://www.scu.edu/ethics/practicing/focusareas/global_ethics/laughlin-lectures/kung-world-religions.html.

Smock, David. 2009. Religion in World Affairs: Its Role in Conflict and Peace. Rumi Forum, Georgetown University, Washington, D.C., presented June 18, 2009.

There were thirty of them, and they did not admit new members. The first requirement for being a member was engaging in deep contemplation and speaking very little.

Famous scholar and poet Mulla Jami aspired to take part in the council. When he heard one day that a member of the council had died, he went to the manor of the scholars, seeking to be a candidate.

He did not speak a word to the doorman. He wrote his name on a piece of paper and had the doorman take it to the council, which was holding a meeting.

The members of the council were saddened when they saw the note. Mulla Jami deserved to be there, but they had already admitted someone else.

There was no place for another new member. The head of the council filled a glass with water and had it sent to Mulla Jami, who understood the message right away: another drop, and the glass would overflow.

Mulla Jami immediately picked a leaf from a rose branch nearby and gently placed it on the water. The glass did not overflow, and Mulla Jami had it sent back to the council.

Seeing the glass with the leaf, the council gladly decided to welcome Mulla Jami among them.

The head of the council added Mulla’s name on the list. Instead of making the number thirty-one, je added a zero to the right of thirty and wrote 300.

This meant the value of the council rose ten times. When Mulla Jami saw the revised list, he erased the zero on the right and placed it to the left of the number 30 to make it 030.

In all his modesty, Mulla Jami was showing himself with no value; just as the rose leaf did not overflow the glass his presence would not add up anything to the present value of the council.

It is not easy to be a rose leaf. Yet it requires being a rose leaf to get along well with others.

Not being a burden on others and ease others’ burdens…

Becoming as light and beautiful as a rose leaf. It heralds the peace inside all of us; the harmony with our family and others around us. It is the harbinger of the path of eternal bliss.

Those who appreciate the significance of the rose leaf contribute to their society as if they are ten times their worth; yet they behave like the zero on the left, as they avoid being a burden to anyone.

Can we be a rose leaf in our own lives?

Let us go after the rose and become one of its leaves and be a means of healing for all.

Capitalist modernity emerged in the West out of a conservative and religious past. Society in the Middle Ages of the West was highly influenced by the Church and feudal law, and was based on an agricultural economy (Kelley, 2002). After the Renaissance and the Enlightenment Era of free thinkers and new social theorists such as Locke, Bentham, and other Liberals, the West dramatically transformed into a highly individualistic and capitalist society. It is worth noting that not everybody agrees as to what modernity is (McPherson, 2015). Some of the values that come with modernity, such as dress codes and legal drinking of alcohol, do not comply with the way many Muslims practice their faith. Even when pushed, liberal capitalism has always been uncertain in the Muslim world, from ultra-conservative countries to more liberal ones. Locke’s social vision of ownership of property through applying labor and exchanging products (i.e. principles of capitalism) are not all against the economic principles of Islam. Islam allows for regulated capitalism with the permissibility of small businesses, dispersal of property, and trade (Dunning, 2003). Of course there are still limits, such as dealing with usury, but the problem today is that there is no Islamic country or state, but rather only Muslim-majority countries, which is the term preferred by many Muslim political academics, such as Tariq Ramadan (2001). After Western colonization of many of these Muslim-majority nations, there has risen many different political strategies and responses to capitalist modernity, whether they be in the West or in Muslim countries that have adopted secular-liberal principles.

Political Islam was born after the colonization of the Middle East by Western nations such as Britain and France, and after the establishment of Israel, supported by Western allies. Furthermore, the backing of autocratic rulers in the Middle East and the ongoing Western interference into Muslim countries, have ensured that even though physical colonialism has ended, it still survives in different forms. Some Muslim countries have completely rejected any Western ideals, such as liberalism or democracy; these include Khomeini’s Iran (Rubin, 2003). Others have rejected the Western way of life but allowed for trade with the West and allowed for some capitalist principles. These include Saudi Arabia (Martin, 1982). Turkey used to be an oft-cited example of how a Muslim-majority country could have capitalism in common with the West and also share a Western-style modernity, but recent developments have dramatically shattered this image.

Like any movement, Political Islam has spawned its share of thinkers and writers. Sayyid Qutb wrote extensively, arguing against modernism and capitalism having any place in Muslim societies. He believed that Muslims who welcome modernism are creating a state of “jahiliyya” (ignorance) and that they are committing “kufr” (disbelief), which has given rise to the very dangerous and politicized idea of “takfir” (declaring Muslims are apostates) (Terence & Dagger, 2009, p. 456-460).
Many radical movements, such as al-Qaeda, and their leader, Osama bin Laden, were heavily influenced by this idea. Bin Laden often expounded on his political ideology and his ambitions for a puritan Islamic state free from any Western influence. His arguments justifying the bombing of various American buildings in the Muslim world or on American soil were not so different from Qutb’s arguments in support of a global “jihad” as an offensive attack against modernity, capitalism, and other Western ideals which are seen blasphemous by their interpretation of Islam.

The Muslim Brotherhood, which was founded in Egypt in 1920s, has been an influential conservative movement. They sought political rule recognizing the Qur’an and Sunnah as the only reference point for social order. The Muslim Brotherhood eventually came into power in Egypt after the Arab Spring of 2011 and the overthrow of Egypt’s long-serving dictator, Hosni Mubarak. Their rule under the leadership of Morsi gave rise to much discontent among those who did not share the Brotherhood’s worldview, and eventually General Abdel Fattah el-Sisi took over the government after a coup and promised to restore Egypt to a secular society.

In another part of the Muslim world racked by civil war, the Islamic State came to power (Gerges, 2015). Even though the majority of Muslims worldwide reject the group’s claim to Islamic polity, IS strongly believe themselves to be the heirs to the revival of the Islamic caliphate. Before going further, it is important to know that every political Islamic group, whether militant or not, dreams of returning to an Islamic caliphate. The political philosophy of an Islamic caliphate is the ultimate goal and social vision, any policy that achieves that goal is worthwhile. Of course what is necessary and what is not, differs from group to group. There are extreme groups utilizing terrorism and other fear factors, such as IS and al-Qaeda, and other groups, such as the Muslim Brotherhood, utilizing democracy as a process to achieve power and the implementation of the Islamic caliphate. There also are Islamic groups such as Hizb-ul-tahrir, who are completely non-militant but who propagate amongst Muslims globally, aiming to achieve the return of an Islamic caliphate (Butt, 2010).

There are also moderate political voices in the Muslim community, who also have a strategy for dealing with the challenges of capitalist modernity. According to the well-known Muslim preacher and writer, Fethullah Gülen, secularism should not be seen as at odds with Islam. He admits that secularism involves freedom of religion, writing “The freedom of religion is defined as for the individuals to believe in the religion of their choice and without the fear of being disturbed to be able to practice the requirements of the religion they chose freely” (Ergil, 2015). He sees this as being coherent with Islam, as the Qur’an states that “there is no coercion in religion.” He has always strongly believed that religion should not be used as a tool of politics, whether that be Christian politicians or Muslim politicians, who seek to gain political power.

Seyyed Hossein Nasr, a prominent Muslim thinker, makes a strong critique of modernity, arguing that modernity means that “which is cut off from the Transcendent, from the immutable principles which in reality govern all things and which are made known to man through revelation in its most universal sense.” This is a spiritual interpretation of modernity, which argues that traditional Islam rejects that definition of modernity and sees Islam as focused on spirituality in this world and not materialism, which is the Western way of living (Bilecen, 2014). Tariq Ramadan, a professor of Islamic studies at Oxford University, advances political Islamic thought in contrast to Western political thought. Ramadan contends that Muslims, especially in the West, must be equipped to respond appropriately to the challenges of modernity with a point of reference, one going back to Islamic ideals of ethics and spirituality (Ramadan, 2001). He argues there must be a meaningful and intellectual dialogue to occur between Muslims and the West in tackling modernity.

Many Muslims have adopted living in the West under secularism and in a capitalist society yet still remain critical of the challenges both pose. It is also clear that the majority of Muslims reject the atrocities occurring in isolated parts of the Muslim world and perpetrated by some militant Muslims responding to Western ideals of capitalism and modernity which they usually encountered in the form of colonialism. Muslims and non-Muslims alike have been critical for centuries and this critique should not be seen as an attack on society, but rather it should enhance society and open a dialogue between Muslims and non-Muslims.

References

• Achcar, G, Extreme capitalism of the Muslim Brothers, Le Monde diplomatique, retrieved 8 February 2016, http://mondediplo.com/2013/06/05brothers.
  Bilecen, H 2014, Islamic Modernism Series II: modernism vs. traditional Islam, Today’s Zaman, retrieved 8 February 2016, < http://www.todayszaman.com/blog/hali-l-bi-lecen/islamic-modernism-series-ii-modernism-vs-traditional-islam_350214.html>
• Butt, N 2010, Hizb ut-Tahrir is a political party and has no connection with militancy, The Khilafah, retrieved 8 February 2016, http://www.khilafah.com/hizb-ut-tahrir-is-a-political-party-and-has-no-connection-with-militancy/.
• Dunning, J & HRH The Prince of Wales 2003, Making Globalization Good: The Moral Challenges of Global Capitalism, Oxford University Press, New York.
  Ergil, D 2015, What is the view of Fethullah Gülen on secularism?, Fethullah Gülen, retrieved 8 February 2016, < http://fgulen.com/en/gulen-movement/fethullah-gulen-and-the-gulen-movement-in-100-questions/48023-what-is-the-view-of-fethullah-gulen-on-secularism>.
• Gerges, F 2015, The rise of IS – and how to beat it, BBC News, retrieved 8 February 2016, http://www.bbc.com/news/world-middle-east-30681224.
  Kelley, D 2002, 9/11 and The War Against Modernity, The Atlas Society, retrieved 8 February 2016, http://atlassociety.org/commentary/commentary-blog/3653-9-11-and-the-war-against-modernity.
• Martin, D 1982, Saudi Arabia’s New Capitalism, The New York Times, retrieved 8 February 2016, http://www.nytimes.com/1982/02/21/business/saudi-arabia-s-new-capitalism.html?pagewanted=all.
• McPherson, C 2015, Not everyone agrees on what modernity is, Today’s Zaman, retrieved 8 February 2016, http://www.todayszaman.com/columnists_not-everyone-agrees-on-what-modernity-is_380078.html.
• Ramadan, T 2001, Islam, the West and the Challenges of Modernity, The Islamic Foundation, Markfield, United Kingdom.
  Rubin, B 2003, Why Islamic societies of the Middle East are so opposed to globalization, Yale Global Online, http://yaleglobal.yale.edu/content/globalization-and-middle-east-part-one.
• Terence, B & Dagger, R 2009, Ideals and ideologies; a reader, 7th edn, Pearson/Longman.
  Trager, E 2013, Think Again: The Muslim Brotherhood, Foreign Policy, retrieved 8 February 2016, http://foreignpolicy.com/2013/01/28/think-again-the-muslim-brotherhood/.
• Tristam, P, The Assassination of Egypt’s Anwar Sadat, About News, retrieved 8 February 2016, http://middleeast.about.com/od/egypt/a/me081006a.htm.

Breakthroughs and innovations start with a very radical idea. They don’t try to improve a process or product; they often disrupt an existing solution or approach or displace an existing technology. This is a lesson to us: You don’t need to wait for others to shape your future.

Ideas can come from anywhere. Sometimes a conversation, or reading a book, or even a dream [1] can be the source of innovation. Our daily activities are all part of the inventive process. In fact, the internet provides many sources of information and inspiration. One can easily search for related patents and research on how to improve the idea. An average internet user can easily access new tools and platforms to take courses online, ask questions, and get answers from experts. New online platforms like Coursera, Udacity, and edX [2] provide free and high quality educational content and tools. One can easily take courses from these platforms, educating themselves and developing new ideas and technologies.

Crowdsourcing is another alternative for finding an innovative solution to a problem. Many companies and organizations are now organizing innovation challenges, seeking ideas and products for problems in many scientific and engineering fields. This approach allows companies to access the world’s smartest people to help solve important technical, social, policy, and scientific challenges. Governments and large corporations are also offering incentives for large scale scientific and technological projects. A well-known example of this approach are XPRIZE challenges [3]. The XPRIZE Foundation is organizing challenges to help solve difficult future problems. One of the challenges from XPRIZE is to build and launch a spacecraft that can carry three people 100 kilometers above the Earth’s surface – and can do so twice in two weeks. Another space related challenge is to land safely on the surface of the Moon, travel 500 meters on the Lunar surface, and communicate two times with the Earth. These challenges are not only allowing companies to push the limits of science and technology, but also generating commercial and applied projects.

But back to you and your great new idea… Once you have your innovative idea on solid ground, the next step is to attract funding to bring your idea to life. There are many funding mechanisms today, including loans from banks, borrowing money from friends and family, angel investors, startup competitions, venture capital funding, and a new approach called “crowdfunding.” Crowdfunding is the process of collecting financing for a project or idea from a large number of (often anonymous) investors, each donating small amounts. The crowdfunding industry is expected to grow to $90 billion by 2020. There are many successful crowdfunding campaigns that raised over $1 million in less than 24 hours, for art pieces, movies, technological products, and video games. The highest reported funding campaign was for a project called Star Citizen, an online space video game that raised over $37 million [4]. The crowdfunding platforms also help with the marketing, advertising, and social media reach for the ideas and products.

While it is possible to explain and attract funding with just the idea or concept of your innovation, it is important to have a functioning prototype to prove that the idea is real and it is possible to bring it to life. Prototyping is an important step for demonstrating your idea to others. With the developments in manufacturing and 3D printing, it is easier than ever to produce a prototype. Low cost 3D printing allows local manufacturing and prototyping. While 3D printing has existed for quite some time, it was for many years an expensive technology available only to larger companies. New technological developments make it available and affordable for personal use. One can easily design or download a 3D model of a product, and print at home for testing and everyday use. Many printing stores now accept online orders for 3D print jobs [5]. 3D printing can make easy for innovators to produce a prototype of their products and test before starting fundraising process and mass production.

The current level of 3D printer technology allows printing mostly for non-electronic components of a product. For electronic components and computing units of prototypes, open source electronics platforms are useful. There are many platforms that allow hardware developers to prototype their projects using electronics, sensors, actuators, and motors. Hackers, artists, designers, and hobbyists have produced many interactive and interesting projects. Would you like to have your coffee pot send you a tweet when the coffee is ready? Receive an SMS when there is mail in your physical mailbox? What about an auto-lacing shoe? These are all made possible using open source electronic projects. What is great about all of these projects is that the developers share all necessary steps and details of the their projects for easy replication by interested users.

Innovation is not limited to physical products and hardware. One can easily develop a mobile app to improve a traditional business or disrupt an industry. Smartphones and innovative app ideas are changing the way we get a taxi (Uber), book a room (Airbnb), check the price of a product (Amazon), and share-a-ride (Lyft). Uber introduced a smartphone app to allow passengers to book the nearest “taxi” and track the vehicle on a map. Users can make payments with their preloaded credit card information. The Lyft mobile app facilitates ride-sharing by enabling passengers to request a ride from other users nearby who have a car, in exchange for a small fee. Airbnb allows people to rent their private rooms, apartments, homes, and other properties to other users seeking lodging. The Amazon price check app disrupts the retail business by allowing consumers to scan bar codes in local stores and compare prices and order directly from Amazon.

Most of these new approaches were made available by the introduction of smart phones and mobile technologies. The total number of smartphones in the world is over 2 billion. One can develop a small game and reach 20 million users, a relatively small percentage of the worldwide smartphone users, in a single day. For a product or a service, reaching 20 million customers in one day is a great achievement. With new software platforms, it is easier to develop a smartphone application that works on many platforms. These software tools even allow developers to use easier web technologies to program the app. It is becoming a straightforward process to bring an idea to life, especially in software products and services. With all these new tools and services, innovation is getting easier than ever.

While having a novel idea is an important step for innovation, education and hard work are critical for success. Through education, we can inspire new generations to come up with innovative ideas that can change the world. Thomas Edison, famous inventor with over 1000 patents, regarded success as “1% inspiration and 99% perspiration.” Through dedication, failure can be viewed as another opportunity to learn something new. As Edison said, “If I find 10,000 ways something won’t work, I haven’t failed. I am not discouraged, because every wrong attempt discarded is another step forward.”

References

1. Halil I. Demir, ‘Religious Inspirations and Scientific Inventions’, Fountain Magazine, Issue 89 / September – October 2012.
2. Alex Usher, ‘The Future of MOOCs: Coursera and EdX’, Higher Education Strategy Associates, November 19, 2013.
3. XPRIZE Scientific and Technological Challenges, http://xprize.org
4. Ryan Fleming, ‘Star Citizen destroys all crowdfunding records, hits $37 million’, Digital Trends, January 22, 2014.
5. Dominic Basulto, ‘How 3D printing could transform Amazon and online shopping’, March 13, 2014.